TRV
Translation
King James Version
Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring.
KJV (with Strong's)
Then were the king's H4428 scribes H5608 called H7121 on the thirteenth H7969 H6240 day H3117 of the first H7223 month H2320, and there was written H3789 according to all that Haman H2001 had commanded H6680 unto the king's H4428 lieutenants H323, and to the governors H6346 that were over every province H4082, and to the rulers H8269 of every people H5971 of every province H4082 according to the writing H3791 thereof, and to every people H5971 after their language H3956; in the name H8034 of king H4428 Ahasuerus H325 was it written H3789, and sealed H2856 with the king's H4428 ring H2885.
Complete Jewish Bible
The king's secretaries were summoned on the thirteenth day of the first month. They wrote down all Haman's orders to the king's army commanders and governors in all the provinces and to the officials of every people, to each province in its own script and to each people in their own language; everything was written in the name of King Achashverosh and sealed with the king's signet ring.
Berean Standard Bible
On the thirteenth day of the first month, the royal scribes were summoned and the order was written exactly as Haman commanded the royal satraps, the governors of each province, and the officials of each people, in the script of each province and the language of every people. It was written in the name of King Xerxes and sealed with the royal signet ring.
American Standard Version
Then were the king’s scribes called in the first month, on the thirteenth day thereof; and there was written according to all that Haman commanded unto the king’s satraps, and to the governors that were over every province, and to the princes of every people, to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring.
World English Bible Messianic
Then the king’s scribes were called in on the first month, on the thirteenth day of the month; and all that Haman commanded was written to the king’s satraps, and to the governors who were over every province, and to the princes of every people, to every province according to its writing, and to every people in their language. It was written in the name of King Ahasuerus, and it was sealed with the king’s ring.
Geneva Bible (1599)
Then were the Kings scribes called on the thirteenth day of the first moneth, and there was written (according to all that Haman commanded) vnto the Kings officers, and to the captaines that were ouer euery prouince, and to the rulers of euery people, and to euery prouince, according to the writing thereof, and to euery people according to their language: in the name of King Ahashuerosh was it written, and sealed with the Kings ring.
Young's Literal Translation
And scribes of the king are called, on the first month, on the thirteenth day of it, and it is written according to all that Haman hath commanded, unto lieutenants of the king, and unto the governors who are over province and province, and unto the heads of people and people, province and province, according to its writing, and people and people according to its tongue, in the name of the king Ahasuerus it hath been written and sealed with the signet of the king,
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Commentary on Esther 3 verses 7–15
7 ¶ In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar.
8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's laws: therefore it is not for the king's profit to suffer them.
9 If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries.
10 And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy.
11 And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee.
12 Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring.
13 And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.
14 The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day.
15 The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed.
Haman values himself upon that bold and daring thought, which he fancied well became his great spirit, of destroying all the Jews - an undertaking worthy of its author, and which he promised himself would perpetuate his memory. He doubts not but to find desperate and bloody hands enough to cut all their throats if the king will but give him leave. How he obtained leave, and commission to do it, we are here told. He had the king's ear, let him alone to manage him.
I. He makes a false and malicious representation of Jews, and their character, to the king, Est 3:8. The enemies of God's people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe, 1. That the Jews were a despicable people, and that it was not for his credit to harbour them:"A certain people there is," without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live." 2. That they were a dangerous people, and that it was not safe to harbour them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion." It is no new thing for the best of men to have such invidious characters as these given of them; if it be no sin to kill them, it is no sin to belie them.
II. He bids high for leave to destroy them all, Est 3:9. He knew there were many that hated the Jews, and would willingly fall upon them if they might but have a commission: Let it be written therefore that they may be destroyed. Give but orders for a general massacre of all the Jews, and Haman will undertake it shall be easily done. If the king will gratify him in this matter, he will make him a present of ten thousand talents, which shall be paid into the king's treasuries. This, he thought, would be a powerful inducement to the king to consent, and would obviate the strongest objection against him, which was that the government must needs sustain loss in its revenues by the destruction of so many of its subjects; so great a sum, he hoped, would be equivalent for that. Proud and malicious men will not stick at the expenses of their revenge, nor spare any cost to gratify it. Yet no doubt Haman knew how to re-imburse himself out of the spoil of the Jews, which his janizaries were to seize for him (Est 3:13), and so to make them bear the charges of their own ruin; while he himself hoped to be not only a saver but a gainer by the bargain.
III. He obtains what he desired, a full commission to do what he would with the Jews, Est 3:10, Est 3:11. The king was so inattentive to business, and so bewitched with Haman, that he took no time to examine the truth of his allegations, but was as willing as Haman could wish to believe the worst concerning the Jews, and therefore he gave them up into his hands, as lambs to the lion: The people are thine, do with them as it seemeth good unto thee. He does not say, "Kill them, slay them" (hoping Haman's own cooler thoughts would abate the rigour of that sentence and induce him to sell them for slaves); but "Do what thou wilt with them." And so little did he consider how much he should lose in his tribute, and how much Haman would gain in the spoil, that he gave him withal the ten thousand talents: The silver is thine. Such an implicit confidence likewise he had in Haman, and so perfectly had he abandoned all care of his kingdom, that he gave Haman his ring, his privy-seal, or sign-manual, wherewith to confirm whatever edict he pleased to draw up for this purpose. Miserable is the kingdom that is at the disposal of such a head as this, which has one ear only, and a nose to be led by, but neither eyes nor brains, nor scarcely a tongue of its own.
IV. He then consults with his soothsayers to find out a lucky day for the designed massacre, Est 3:7. The resolve was taken up in the first month, in the twelfth year of the king, when Esther had been his wife about five years. Some day or other in that year must be pitched upon; and, as if he doubted not but that Heaven would favour his design and further it, he refers it to the lot, that is, to the divine Providence, to choose the day for him; but that, in the decision, proved a better friend to the Jews than to him, for the lot fell upon the twelfth month, so that Mordecai and Esther had eleven months to turn themselves in for the defeating of the design, or, if they could not defeat it, space would be left for the Jews to make their escape and shift for their safety. Haman, though eager to have the Jews cut off, yet will submit to the laws of his superstition, and not anticipate the supposed fortunate day, no, not to gratify his impatient revenge. Probably he was in some fear lest the Jews should prove too hard for their enemies, and therefore durst not venture on such a hazardous enterprise but under the smiles of a good omen. This may shame us, who often acquiesce not in the directions and disposals of Providence when they cross our desires and intentions. He that believeth the lot, much more that believeth the promise, will not make haste. But see how God's wisdom serves its own purposes by men's folly. Haman has appealed to the lot, and to the lot he shall go, which, by adjourning the execution, gives judgment against him and breaks the neck of the plot.
V. The bloody edict is hereupon drawn up, signed, and published, giving orders to the militia of every province to be ready against the thirteenth day of the twelfth month, and, on that day, to murder all the Jews, men, women, and children, and seize their effects, Est 3:12-14. Had the decree been to banish all the Jews and expel them out of the king's dominions, it would have been severe enough; but surely never any act of cruelty appeared so barefaced as this, to destroy, to kill, and to cause to perish, all the Jews, appointing them as sheep for the slaughter without showing any cause for so doing. No crime is laid to their charge; it is not pretended that they were obnoxious to the public justice, nor is any condition offered, upon performance of which they might have their lives spared; but die they must, without mercy. Thus have the church's enemies thirsted after blood, the blood of the saints and the martyrs of Jesus, and drunk of it till they have been perfectly intoxicated (Rev 17:6); yet still, like the horse-leech, they cry, Give, give. This cruel offer is ratified with the king's seal, directed to the king's lieutenants, and drawn up in the king's name, and yet the king knows not what he does. Posts are sent out, with all expedition, to carry copies of the decree to the respective provinces, Est 3:15. See how restless the malice of the church's enemies is: it will spare no pains; it will lose no time.
VI. The different temper of the court and city hereupon. 1. The court was very merry upon it: The king and Haman sat down to drink, perhaps to drink "Confusion to all the Jews." Haman was afraid lest the king's conscience should smite him for what he had done and he should begin to wish it undone again, to prevent which he engrossed him to himself, and kept him drinking. This cursed method many take to drown their convictions, and harden their own hearts and the hearts of others in sin. 2. The city was very sad upon it (and the other cities of the kingdom, no doubt, when they had notice of it): The city Shushan was perplexed, not only the Jews themselves, but all their neighbours that had any principles of justice and compassion. It grieved them to see their king so abused, to see wickedness in the place of judgment (Ecc 3:16), to see men that lived peaceably treated so barbarously; and what would be the consequences of it to themselves they knew not. But the king and Haman cared for none of these things. Note, It is an absurd and impious thing to indulge ourselves in mirth and pleasure when the church is in distress and the public are perplexed.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–15. Public domain.
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EXPLANATION ON THE BOOK OF ESTHER 6
The fact that the twelfth month, which is called Adar, was chosen for the destruction of Israel after casting lots is not with its own spiritual meaning. It is referring, in fact, to the grace of Christ which has been prepared for the faithful in the fullness of time when the faithful will undergo a fierce persecution in the world in the last days. And writing about this to Timothy, the teacher of the Gentiles says, “You must understand this, that in the last days distressing times will come. For people will be lovers of themselves, lovers of money, boasters, arrogant, abusive, disobedient to their parents, ungrateful, unholy, inhuman, implacable, slanderers, profligates, brutes, haters of good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, holding the outward form of godliness but denying its power.” And the Lord himself says in the Gospel, “And this gospel of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come.” And a bit further: “For at that time there will be great suffering, such as has not been from the beginning of the world until now, and never will be.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Esther 3:12 meticulously details the immediate and comprehensive execution of Haman's genocidal decree against the Jewish people across the vast Persian Empire. This verse underscores the formidable power of royal authority in ancient Persia, as the command, issued in King Ahasuerus's name and irrevocably sealed with his ring, became legally binding and seemingly unchallengeable. It chillingly sets the stage for the unfolding drama, highlighting the immense peril confronting the Jewish community and the seemingly insurmountable power wielded by their adversary, Haman.
CONTEXT
Literary Context: Esther 3:12 follows directly from Haman's successful manipulation of King Ahasuerus to authorize the annihilation of all Jews. Having just cast lots (the "pur") to determine the most auspicious day for this horrific massacre (Esther 3:7), and having secured the king's signet ring (Esther 3:10) as a symbol of delegated authority, Haman wastes no time in putting his nefarious plan into motion. This verse describes the swift mobilization of the Persian Empire's administrative machinery to formalize and distribute the decree. It immediately precedes the public announcement of the decree in the capital city of Susa (Esther 3:14) and the subsequent widespread distress of the Jews and Mordecai's lament (Esther 4:1-3), thereby establishing the dire situation that will necessitate Esther's courageous intervention and the dramatic turn of events in the narrative.
Historical & Cultural Context: The Persian Empire, at its zenith under Ahasuerus (widely identified as Xerxes I, 486-465 BC), was an unparalleled global power, extending from India to Ethiopia (Esther 1:1). Its administrative structure was remarkably sophisticated, relying on an extensive network of scribes, couriers, and provincial governors to manage its diverse populace. Royal decrees, once issued and sealed with the king's ring, were considered immutable and unalterable, a legal principle that is absolutely crucial to understanding the dramatic tension and resolution within the Book of Esther. The "thirteenth day of the first month" (Nisan) was significant, occurring only a few days after Haman's initial proposal to the king (Esther 3:7-9), demonstrating the terrifying swiftness with which royal commands, however horrific, could be executed. The instruction to write the decree "to every people after their language" reflects the multicultural reality of the empire and the Persian administration's pragmatic approach to governance, ensuring that all subjects understood the law, regardless of its content.
Key Themes: This verse powerfully illustrates several central themes within the Book of Esther. The theme of absolute royal authority of Ahasuerus is paramount; his word, once given and sealed, is undeniable law, even when wielded for destructive purposes, as seen when he gives Haman his signet ring in Esther 3:10. This highlights the inherent dangers of unchecked power and the extreme vulnerability of subjects under an autocratic regime. The theme of Haman's malicious efficiency is also strikingly evident; he acts with terrifying speed and precision to implement his genocidal plot, mobilizing the entire bureaucratic apparatus of the empire to achieve his wicked ends. Furthermore, the universal scope of the threat against the Jewish people is emphasized by the decree's distribution to "every province" and "every people," foreshadowing the empire-wide crisis that will ultimately require divine intervention and human courage, as later underscored by Mordecai's challenge to Esther in Esther 4:14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 3:12 employs several significant literary devices to heighten its impact. Irony is powerfully present in the meticulous efficiency of the vast Persian bureaucracy being deployed for such a destructive and utterly unjust purpose. The very system designed to maintain order, administer justice, and govern a diverse empire is subverted to authorize chaos and genocide. Foreshadowing is also evident, as the unalterable nature of the decree, sealed with the king's ring, sets up the central conflict of the entire book: how can a decree that cannot be revoked be countered? This legal dilemma will drive the plot forward, necessitating a creative and divinely orchestrated solution in the form of a counter-decree. The detailed listing of recipients ("lieutenants," "governors," "rulers," "every province," "every people") functions as hyperbole to emphasize the immense scale of the Persian Empire and the comprehensive, inescapable reach of Haman's malevolent plot, thereby amplifying the overwhelming sense of impending doom for the Jewish people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 3:12 vividly portrays the terrifying reality of human malevolence when coupled with unchecked power and institutionalized hatred. While God is notably absent from the explicit text of Esther, His providential hand is subtly, yet powerfully, at work even in this moment of extreme peril. The very mechanism of the decree's unalterable nature, which seems to seal the fate of the Jews, will later become the legal framework within which God's deliverance will operate, demonstrating His ability to use even the rigid laws of men for His purposes. This verse serves as a stark reminder that even when human systems are bent towards evil and human decrees appear absolute, divine sovereignty can orchestrate events to bring about salvation, often through unexpected means and courageous individuals. The seemingly absolute power of human decrees is ultimately subservient to God's overarching and unthwartable plan for His people.
REFLECTION AND APPLICATION
Esther 3:12 is a sobering reminder of how quickly and efficiently evil can be institutionalized and disseminated when those in power are either malicious, prejudiced, or complacent. It highlights the profound dangers of unchecked hatred and prejudice, demonstrating how easily they can translate into systemic oppression and violence against vulnerable communities. For us today, this verse issues a powerful call for vigilance against all forms of prejudice, discrimination, and injustice, urging a proactive commitment to advocating for truth and righteousness. It challenges us to critically examine our own roles within systems of power—whether in government, business, education, or community—and to ensure that we do not become unwitting participants in or silent observers of injustice. Even when faced with seemingly insurmountable obstacles or decrees that appear irreversible, this narrative implicitly encourages unwavering faith in a sovereign God who works behind the scenes, often through the courage and obedience of ordinary people, to turn the tide. It reminds us that even when the enemy's plans are meticulously laid and legally sanctioned, God's ultimate purposes for His people cannot be thwarted.
Questions for Reflection
FAQ
Why was the decree sealed with the king's ring, and what was its significance?
Answer: The decree was sealed with the king's ring (specifically, King Ahasuerus's signet ring, which he had given to Haman in Esther 3:10) to give it full legal authority and make it an unalterable law throughout the vast Persian Empire. In the Persian legal system, a law sealed with the king's ring could not be revoked or changed, as explicitly stated in Daniel 6:8 concerning the law of the Medes and Persians. This legal principle is absolutely crucial to the plot of Esther, as it means the original decree against the Jews cannot simply be rescinded. Instead, it necessitates a counter-decree later in the book to allow the Jews to defend themselves, rather than revoking the original command (see Esther 8:8).
CHRIST-CENTERED FULFILLMENT
While the Book of Esther does not explicitly mention God, it powerfully illustrates His providential care for His people, particularly in the face of existential threat. Esther 3:12, with its chilling depiction of a legally binding decree of death, foreshadows the ultimate decree of death that hung over all humanity due to sin. Just as the Persian decree was unalterable by human means, the righteous judgment against sin, declared by a holy God, could not be simply wished away or revoked. However, in Christ, we witness the divine counter-decree. The seemingly irreversible consequence of sin, which led to spiritual death and separation from God (as described in Romans 6:23), was overcome not by revoking God's justice but by perfectly fulfilling it. Jesus, the true Lamb of God, who takes away the sin of the world, voluntarily took on the penalty of sin, obediently dying on the cross (Philippians 2:8). His glorious resurrection then issued a new, eternal "decree" of life and salvation for all who believe, offering forgiveness and reconciliation with God (Romans 10:9-10). Thus, Haman's decree, designed for destruction but ultimately thwarted by God's hidden hand, points to the infinitely greater triumph of Christ, who, through His sacrifice and resurrection, disarmed the powers of darkness and secured an everlasting deliverance for His people (Colossians 2:13-15).